Marie de France

Marie de France (c.1160 - 1215) is called that because of one line from her writing: "Marie ai num, si sui de France." It means "My name is Marie, and I am from France." If that is not a pseudonym, then it sums up all we know factually about her life.

The desire to pin down who she was (and the fact that Marie was a very common name) has led to numerous guesses regarding her identity, none of which would make a difference in the study of her writings. (If Shakespeare's plays were written by the Earl of Oxford, how would that change our enjoyment of them? Not a bit.)

Those who have heard of her know of The Lais of Marie de France, a collection 12 lais. A lai (English lay) was a lyric poem in octosyllabic couplets, popular in France and Germany in the 13th and 14th centuries, dealing with adventure and romance. The 12 are written in Anglo-Norman and often focus often on courtly love. A few of the stories exist separately in manuscripts, but there is one manuscript in the British Library that has all 12. That manuscript, Harley 978, presents them in what may be a deliberate order: the odd numbers show positive results for characters who love others; the even lais show the negative results of love that is imperfect. (Bisclavret is number four, an even number.)

Harley 978 also has a prologue in which we gain some insight into Marie. She writes that she wanted to create something that would be entertaining and morally instructive in the style of Greco-Roman literature. She therefore is recording Breton tales that she has learned. The prologue also dedicates the lais to a "noble king." From the time period in which they seem to be written, and her knowledge of Anglo-Norman and Middle English, the assumption is that she was known in the court of Henry II or possibly even his son.

A few other works are also attributed to her. She is credited with a retelling of the Legend of the Purgatory of St. Patrick, a French translation of a latin poem. "Purgatory" in this case is not a cosmic status between Heaven and Hell; it is a pilgrimage site in Northern Ireland, a cave that Christ showed to St. Patrick and explained was an entrance to Purgatory.

She also produced a re-telling of Aesop's Fables called Ysopet ("Little Aesop"), which has some fables not seen in Aesop. Many of her fables are about humans, and in many of those she presents tales of female cunning over male ignorance or foolishness.

Her fables would make a good topic on their own, so that's what we will look at next.

Marguerite Porete

One of the more notable Beguines was the French mystic Marguerite Porete. We know little about her life except what was recorded in her trial for heresy, for which she was burned at the stake in Paris on 1 June 1310. She also left behind a manuscript, Le Mirouer des simples âmes, which was the reason for her condemnation. The title, as well as the work itself, is Old French, and translates "The Mirror of Simple Souls." That was one problem with it: Latin was the only approved language for religious literature.

Her subject was the transformation of the soul through agape (Christian love, as distinct from physical or emotional love). Using poetry and prose, she outlined seven stages of the soul on its path to Union with God. 

The more important issue with the book was that it expressed ideas similar to those of the Brethren of the Free Spirit, a loose movement in the Low Countries between the 13th and 15th centuries. Some of those ideas were that Christ, the church, and the sacraments were not necessary for salvation, because the soul could be perfected on its own by connecting to God's love. In fact, the perfection of the soul meant that the soul and God were one.

Her book was copied and spread among Beguines and others. Authorities rounded up all the copies they could find, burned them, and then imprisoned Marguerite. She spent a year and a half imprisoned, speaking to no one. Finally, a trial was held, during which she refused to renounce the ideas expressed in the Mirror, or to promise to never express them again.

Her refusal led to her burning at the stake on 1 June 1310. Although it remained popular after the trial, and was widely circulated, Le Mirouer des simples âmes was known to modern times only through the record of her trial. In 1911, a purchase of old manuscripts by the British Library from a private collector turned up an English translation made in the 15th century. Three other manuscripts were eventually found, one in Latin. Various translations have been published since then.

There was a time when the copies circulated after her death were wrongly attributed to another author, John van Ruysbroeck. What made him a likely candidate for this mistake? We will meet him tomorrow.

Yoda's Medieval Manuscript

Yesterday mentioned the Smithfield Decretals, a detailed work on ecclesiastical law. It was produced in the 14th century, full of important decisions gleaned from the papal decrees of Pope Gregory IX, additional material like the explanation of how to celebrate the feast day of St. Matthias, and curious illuminations.

One of these illuminations is of particular interest to fans of Star Wars, because it seems to be an early illustration of Jedi Grandmaster Yoda.

The similarity was first noted by Julian Harrison, curator of pre-1600 manuscripts at the British Library and pointed out in his Medieval Manuscripts Blog. The figure has the grayish-green complexion, the large pointed ears, and the ridged forehead of Yoda's race. Also, the hands, like Yoda's, or not five-fingered. He also wears a long robe.

What are the chances that a specimen from a long-lived race in a galaxy far, far away could travel to Earth and be portrayed in a 14th century manuscript?

The figure perches atop a passage on Samson and Delilah. Although not likely to have been intended as a portrait of Goliath, it may simply be there to evoke the idea of monstrous creatures, such as Goliath would have seemed. Some have suggested that the figure may represent the Devil, tempting Delilah to cut Samson's hair. Or it is just a random figure from the fertile mind of a bored monk. This is a manuscript that includes archer rabbits hunting greyhounds and battling monkeys dressed in armor, after all.

The Alphonso Psalter

Page from the Alphonso Psalter (BL 24686)
depicting King David playing his harp; at the
bottom are David (left)  preparing to sling a
stone at Goliath (right)

King Edward I had 16 children by Eleanor of Castile (and three by Margaret of France after that). His ninth child was Alphonso, made the Earl of Chester. Alphonso was named for his godfather and uncle on his mother's side, King Alfonso X of Castile. Despite being the third son, Alphonso was named as his father's heir because of the early death of his older brothers.

Alphonso, who was born 24 November 1273, was engaged to marry Margaret of Holland, daughter of Count Floris V. In preparation for the wedding, a beautiful psalter (an illuminated copy of the Book of Psalms) was being prepared as a wedding gift. Unfortunately, Alphonso died on 19 August 1284,* and the psalter was left unfinished, only to be completed 10 years later for the wedding of his sister Elizabeth to Margaret's brother, Count John I of Holland.

The Alphonso Psalter is 9.5 inches tall and 6.5 inches wide, and it sits in the British Library today (designated 24686). It is considered the first major work of the "East Anglian style" of gothic illumination. The East Anglian style is what we often picture today when we think of illuminated gothic manuscripts: filled with border illustrations that are entertaining and distracting rather than directly enhancing the text.

Besides the psalms, it includes obituary information for many members of King Edward's family, the Athanasian Creed, and the litany of the saints (a prayer that invokes all the saints).


*730 years ago today. Alphonso's younger brother, Edward, was the only surviving son of Edward, and became Edward II.

You CAN take it with you

12th c. image of St. Cuthbert

St. Cuthbert (c.634-687), briefly mentioned here, never stayed in one place for very long—not even after he died. He grew up near Melrose Abbey, became a monk and was made master of guests in a monastery at Ripon, then returned to Melrose when the monastery was given to someone else.* After a few years he was made prior at Lindisfarne. Before his death he resigned and retired to one of the Farne Islands off the northeast coast of Northumbria. Urged to become Bishop of Lindisfarne, he left the Islands for a few years, but returned when he felt his death was approaching. His body was brought back to the mainland so that he could be interred at Lindisfarne Priory.

In 875, with the threat of Danish Invasion, the monks fled Lindisfarne, taking Cuthbert's remains. The monks and Cuthbert's body wandered for seven years looking for a home. In 883 they were offered a place called Chester-le-Street near Durham, where Cuthbert was re-interred.

In the late 900s, the threat of Danish invasion caused monks to remove the Saint's bones again, carrying them to Ripon over 300 years after he had lived there—but only for a few months. The monks brought the bones back toward Chester-le-Street, but stopped in Durham after having dreams that the saint wished to be interred there. A stone church was built to house the relics. Then came William the Conqueror, campaigning to make sure the north of England feared him, so in 1069 the monks fled with the bones back to Lindisfarne, but shortly after returned to Durham.

William's habit of building massive churches to impress the locals (and perhaps to appease God for William's sins) meant that, by 1104, the bones of Cuthbert could return to Durham to a cathedral that had been built on the site of his original stone church. We are told that it was decided at this time to open the casket they had carted around for so many generations; they discovered two remarkable things. One was that Cuthbert's body had remained uncorrupted (a sign of sanctity). The second thing was a book, now called The Stonyhurst Gospel or St. Cuthbert's Gospel.

It's a tiny bound book, only 5.4x3.6 inches, and was probably not Cuthbert's personal Gospel. It is likely that it was made after his death, and placed with him out of piety at some point during his post-death wandering. It, like Cuthbert, wandered for hundreds of years after its finding, ultimately passing among collectors until it came to the Jesuit Stonyhurst College. The British Library has called it "the earliest surviving intact European book," and purchased it in April 2012 for £9,000,000. They plan to display it alternately in London and Durham.

*That someone was later St. Wilfrid; among other things, Wilfrid became celebrated for his speech at the Synod of Whitby on why Easter should be calculated using the Roman method, not the Irish method. Cuthbert was raised in the Irish tradition, but accepted the Roman method when it became the rule.

Leechbooks

A leechbook was a collection of remedies, called so because a physician or surgeon was called a "leech." Bald's Leechbook is a very early (9th century) example.

It contains the only known plastic surgery procedure in an Anglo-Saxon text:

For hare lip, pound mastic very small, add the white of an egg, and mingle as thou dost vermilion, cut with a knife the false edges of the lip, sew fast with silk, then smear without and within with the salve, ere the silk rot. If it draw together, arrange it with the hand; anoint again soon.

We don't know if this is just theory, or if it were actually put into practice with the desired results.

Bald was not the author, and not likely a medical man. A Latin colophon at the end states:

Bald habet hunc librum Cild quem conscribere iussit
"Bald owns this book which he ordered Cild to compile."

Cild may have been someone with medical experience as well as being the organizer of the book, or he may have simply been a copyist who brought together various sources for Bald. Two doctors are mentioned in the book, Dun and Oxa, but we don't know much else about them.

The leechbook is organized into two volumes, dealing respectively with external (such as skin, teeth, or ear) and internal (such as upset stomach, jaundice, or vomiting blood) problems. The surgery is in part one. This organization is different from many other leechbooks and collections of knowledge, which often gather together every bit of lore known to the author without much regard for categorization. Another collection is a late 10th/early 11th century manuscript named Lacnunga (Anglo-Saxon for "Remedies") by its 19th century editor. It uses Anglo-Saxon and Latin to list medical knowledge, remedies (some the same as in Bald's), prayers, charms and incantations, and some Old Irish poetical prayers for health.

Both are found in the British Library. A 19th century searchable edition of Bald's can be found here.